TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 65:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle Paul (an expositor we may depend upon) has given us the true sense of these verses, and told us what was the event they pointed at and were fulfilled in, namely, the calling in of the Gentiles and the rejection of the Jews, by the preaching of the gospel, Rom 10:20, Rom 10:21. And he observes that herein Esaias is very bold, not only in foretelling a thing so improbable ever to be brought about, but in foretelling it to the Jews, who would take it as a gross affront to their nation, and therein Moses's words would be made good (Deu 32:21), I will provoke you to jealousy by those that are no people.
I.It is here foretold that the Gentiles, who had been afar off, should be made nigh, Isa 65:1.
Paul reads it thus: I was found of those that sought me not; I was made manifest to those that asked not for me. Observe what a wonderful and blessed change was made with them and how they were surprised into it.
1.Those who had long been without God in the world shall now be set a seeking him; those who had not said, Where is God my maker? shall now begin to enquire after him. Neither they nor their fathers had called upon his name, but either lived without prayer or prayed to stocks and stones, the work of men's hands. But now they shall be baptized and call on the name of the Lord, Act 2:21. With what pleasure does the great God here speak of his being sought unto, and how does he glory in it, especially by those who in time past had not asked for him! For there is joy in heaven over great sinners who repent.
2.God shall anticipate their prayers with his blessings: I am found of those that sought me not. This happy acquaintance and correspondence between God and the Gentile world began on his side; they came to know God because they were known of him (Gal 4:9), to seek God and find him because they were first sought and found of him. Though in after-communion God is found of those that seek him (Pro 8:17), yet in the first conversion he is found of those that seek him not; for therefore we love him because he first loved us. The design of the bounty of common providence to them was that they might seek the Lord, if haply they might feel after him and find him, Act 17:27. But they sought him not; still he was to them an unknown God, and yet God was found of them.
3.God gave the advantages of a divine revelation to those who had never made a profession of religion: I said, Behold me, behold me (gave them a sight of me and invited them to take the comfort and benefit of it) to those who were not called by my name, as the Jews for many ages had been. When the apostles went about from place to place, preaching the gospel, this was the substance of what they preached: "Behold God, behold him, turn towards him, fix the eyes of your minds upon him, acquaint yourselves with him, admire him, adore him; look off from your idols that you have made, and look upon the living God who made you." Christ in them said, Behold me, behold me with an eye of faith; look unto me, and be you saved. And this was said to those that had long been lo-ammi, and lo-ruhamah (Hos 1:8, Hos 1:9), not a people, and that had not obtained mercy, Rom 9:25, Rom 9:26.
II.It is here foretold that the Jews, who had long been a people near to God, should be cast off and set at a distance Isa 65:2.
The apostle applies this to the Jews in his time, as a seed of evil-doers. Rom 10:21, But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. Here observe,
1.How the Jews were courted to the divine grace. God himself, by his prophets, by his Son, by his apostles, stretched forth his hands to them, as Wisdom did, Pro 1:24. God spread out his hands to them, as one reasoning and expostulating with them, not only beckoned to them with the finger, but spread out his hands, as being ready to embrace and entertain them, reaching forth the tokens of his favour to them, and importuning them to accept them. When Christ was crucified his hands were spread out and stretched forth, as if he were preparing to receive returning sinners into his bosom; and this all the day, all the gospel-day. He waited to be gracious, and was not weary of waiting; even those that came in at the eleventh hour of the day were not rejected.
2.How they contemned the invitation; it was given to a rebellious and gainsaying people; they were invited to the wedding-supper, and would not come, but rejected the counsel of God against themselves. Now here we have,
(1.)The bad character of this people. The world shall see that it was not for nothing that they were rejected of God; no, it was for their whoredoms that they were put away.
[1.]Their character in general was such as one would not expect of those who had been so much the favourites of Heaven. First, They were very wilful. Right or wrong they would do as they had a mind. "They generally walk on in a way that is not good, not the right way, not a safe way, for they walk after their own thought, their own devices and desires." If our guide be our own thoughts, our way is not likely to be good; for every imagination of the thought of our hearts is only evil. God had told them his thoughts, what his mind and will were, but they would walk after their own thoughts, would do what they thought best. Secondly, They were very provoking. This was God's complaint of them all along - they grieved him, they vexed his Holy Spirit, as if they would contrive how to make him their enemy: They provoke me to anger continually to my face. They cared not what affront they gave to God, though it were in his sight and presence, in a downright contempt of his authority and defiance of his justice; and this continually; it had been their way and manner ever since they were a people, witness the day of temptation in the wilderness.
[2.]The prophet speaks more particularly of their iniquities and the iniquities of their fathers, as the ground of God's casting them off, Isa 65:7. Now he gives instances of both.
First, The most provoking iniquity of their fathers was idolatry; this, the prophet tells them, was provoking God to his face; and it is an iniquity which, as appears by the second commandment, God often visits upon the children. This was the sin that brought them into captivity, and, though the captivity pretty well cured them of it, yet, when the final ruin of that nation came, that was again brought into the account against them; for in the day when God visits he will visit that, Exo 32:34. Perhaps there were many, long after the captivity, who, though they did not worship other gods, were yet guilty of the disorders here mentioned; for they married strange wives. 1. They forsook God's temple, and sacrificed in gardens or groves, that they might have the satisfaction of doing it in their own way, for they liked not God's institutions. 2. They forsook God's altar, and burnt incense upon bricks, altars of their own contriving (they burnt incense according to their own inventions, which were of no more value, in comparison with God's institution, than an altar of bricks in comparison with the golden altar which God appointed them to burn incense on), or upon tiles (so some read it), such as they covered their flat-roofed houses with, and on them sometimes they burnt incense to their idols, as appears, Kg2 23:12, where we read of altars on the top of the upper chamber of Ahaz, and Jer 19:13, of their burning incense to the host of heaven upon the roofs of their houses. 3. "They used necromancy, or consulting with the dead, and, in order to that, they remained among the graves, and lodged in the monuments," to seek for the living to the dead (Jer 8:19), as the witch of Endor. Or they used to consult the evil spirits that haunted the sepulchres. 4. They violated the laws of God about their meat, and broke through the distinction between clean and unclean before it was taken away by the gospel. They ate swine's flesh. Some indeed chose rather to die than to eat swine's flesh, as Eleazar and the seven brethren in the story of the Maccabees; but it is probable that many ate of it, especially when it came to be a condition of life. In our Saviour's time we read of a vast herd of swine among them, which gives us cause to suspect that there were many then who made so little conscience of the law as to eat swine's flesh, for which they were justly punished in the destruction of the swine. And the broth, or pieces, of other forbidden meats, called here abominable things, was in their vessels, and was made use of for food. The forbidden meat is called an abomination, and those that meddle with it are said to make themselves abominable, Lev 11:42, Lev 11:43. Those that durst not eat the meat yet made bold with the broth, because they would come as near as might be to that which was forbidden, to show how they coveted the forbidden fruit. Perhaps this is here put figuratively for all forbidden pleasures and profits which are obtained by sin, that abominable thing which the Lord hates; they loved to be dallying with it, to be tasting of its broth. But those who thus take a pride in venturing upon the borders of sin, and the brink of it, are in danger of falling into the depths of it. But,
Secondly, The most provoking iniquity of the Jews in our Saviour's time was their pride and hypocrisy, that sin of the scribes and Pharisees against which Christ denounced so many woes, Isa 65:5. They say, "Stand by thyself, keep off" (get thee to thine, so the original is); "keep to thy own companions, but come not near to me, lest thou pollute me; touch me not; I will not allow thee any familiarity with me, for I am holier than thou, and therefore thou art not good enough to converse with me; I am not as other men are, nor even as this publican." This they were ready to say to every one they met with, so that, in saying, I am holier than thou, they thought themselves holier than any, not only very good, as good as they should be, as good as they needed to be, but better than any of their neighbours. These are a smoke in my nose (says God), such a smoke as comes not from a quick fire, which soon becomes glowing and pleasant, but from a fire of wet wood, which burns all the day, and is nothing but smoke. Note, Nothing in men is more odious and offensive to God than a proud conceit of themselves and contempt of others; for commonly those are most unholy of all that think themselves holier than any.
(2.)The controversy God had with them for this. The proof against them is plain: Behold, it is written before me, Isa 65:6. It is written, to be remembered against them in time to come; for they may not perhaps be immediately reckoned with. The sins of sinners, and particularly the vainglorious boasts and scorns of hypocrites, are laid up in store with God, Deu 32:34. And what is written shall be read and proceeded upon: "I will not keep silence always, though I may keep silence long." They shall not think him altogether such a one as themselves, as sometimes they have done; but he will recompense, even recompense into their bosom. Those basely abuse religion, that honourable and sacred thing, who make their profession of it the matter of their pride, and the jealous God will reckon with them for it; the profession they boast of shall but serve to aggravate their condemnation.
[1.]The iniquity of their fathers shall come against them; not but that their own sin deserved whatever judgments God brought upon them, and much heavier; and this they owned, Ezr 9:13. But God would not have wrought so great a desolation upon them if he had not therein had an eye to the sins of their fathers. Therefore in the last destruction of Jerusalem God is said to bring upon them the blood of the Old Testament martyrs, even that of Abel, Mat 23:35. God will reckon with them, not only for their fathers' idols, but for their high places, their burning incense upon the mountains and the hills, though perhaps it was to the true God only. This was blaspheming or reproaching God; it was a reflection upon the choice he had made of the place where he would record his name, and the promise he had made that there he would meet them and bless them.
[2.]Their own with that shall bring ruin upon them: Your iniquities and the iniquities of your fathers together, the one aggravating the other, constitute the former work, which, though it may seem to be overlooked and forgotten, shall be measured into their bosom. God will render into the bosom, not only of his open enemies (Psa 79:12), but of his false and treacherous friends, the reproach wherewith they have reproached him.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 3.) The people who provoke me to anger are always before my face: they sacrifice in the gardens, and offer incense upon bricks (Exodus XX, 4). LXX: This people who provoke me are always before my eyes, they always sacrifice in the gardens, and offer incense upon bricks to non-gods. ** The Lord says: You shall not make for yourself an idol or any likeness of anything that is in heaven above, or that is on the earth beneath. And they provoked me with strange gods, and with abominations they provoked me to anger. They sacrificed to devils and not to God (Deut. 32:16, 17). They, by their eagerness to sin, as if they were provoking and challenging God, not only did what was not allowed, but continuously and always sinned in the sight of the Lord, whose eyes see everything, even in his temple, sacrificing victims to idols. So that nothing would indeed be lacking in sacrilege, they would sacrifice in gardens and burn incense on bricks, joining the luxury of idolatry with the pleasure of sacrifices, and instead of one altar built according to God's law from unpolished stones, they would smear cooked bricks and strips of land with the blood of the victims. Let it be said in a literal sense: otherwise, according to spiritual understanding, every heretic provokes the Lord to anger and offers impure sacrifices in the falsehood of their teachings, which are by no means firm and lasting forever, but rather like gardens that quickly wither, providing for the delights of the flesh. To whom it is said: All flesh is grass, and all its glory is like the flower of grass. The grass withers, and the flower falls: but the word of the Lord, which is preached in the churches, remains forever (Isaiah 40:6-7). Not wanting his vineyard to become gardens, Naboth refuses to them to the impious king Ahab and he sheds blood (1 Kings 21). For it was not fitting for the paternal inheritance to perish: and so that the vineyards, which bring forth the fruit that gladdens the heart of man, would not be replaced with vegetables of virtue, delights, and vices. It is said that the most wise sentiment among the Greeks, rightly celebrated and praised, calls all the pleasures of the world, the pomp of the world and the quickly passing luxury, the gardens of Adonis. The heretics also sacrifice over stones, when they try to strengthen their errors and exquisite lies by the art of dialectic, and to construct them into a square, and to strengthen them with linear necessities, as they say, that is, they cover them with scattered dust and reinforce them with drawn lines. But what is read in the Septuagint, which is not found in Hebrew, is to be understood in the sense that, according to the letter and the spirit, demons do not exist, because they have already fallen from God, who truly is. Nor do heretical sects, which hold no truth, but pass away and perish like shadows. Hence Esther also speaks to the Lord: Do not give your inheritance to those who do not exist. And the saint prays in the psalm: Forgive me, so that I may be refreshed before I depart and no longer exist (Ps. XXXVIII, 14). For whoever, while living in this body, has not obtained the forgiveness of sins, and thus departs from life, perishes to God and ceases to exist, although they may continue to exist in punishment.
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Summary
Isaiah 65:3 powerfully depicts the persistent and direct rebellion of God's chosen people, Israel, against Him. Their actions, characterized by idolatrous worship practices in unauthorized locations and with forbidden materials—specifically sacrificing in pagan-associated gardens and burning incense on altars of brick rather than divinely commanded stone—constituted a continual and brazen affront to God's holy presence and explicit commands, provoking His righteous anger. This verse underscores the depth of their spiritual apostasy and sets the stage for God's impending judgment and subsequent promise of a new creation for the faithful remnant.
Context
Literary Context
Isaiah 65:3 is situated within a broader prophetic discourse (Isaiah 65-66) where God contrasts His boundless grace and availability to those who did not seek Him (the Gentiles, or a future remnant) with the stubborn disobedience and rejection by His own people, Israel. The preceding verses, Isaiah 65:1-2, lament Israel's refusal to respond to God's outstretched hands, despite His constant calling. Verse 3 then details the specific, egregious acts of idolatry that exemplify this rejection and provoke divine wrath, serving as a direct justification for the judgments and promises of restoration that follow later in the chapter, culminating in the vision of a new heavens and a new earth.
Historical & Cultural Context
The practices described in Isaiah 65:3 reflect a pervasive syncretism that plagued Israel throughout its history, particularly during periods of spiritual decline. Sacrificing "in gardens" refers to the pagan practice of worship in sacred groves or high places, often associated with Canaanite fertility cults (e.g., Baal and Asherah worship), which involved immoral rites and child sacrifice. These locations were explicitly forbidden by the Mosaic Law (e.g., Deuteronomy 12:2-4). The use of "altars of brick" was a direct defiance of God's command that altars for legitimate worship be constructed of unhewn stones or earth, symbolizing purity, simplicity, and reliance on God's natural creation rather than human artifice or pagan architectural styles (Exodus 20:24-25). Brick altars, by contrast, were characteristic of Mesopotamian idolatry, notably seen in the construction of the Tower of Babel (Genesis 11:3).
Key Themes
This verse powerfully contributes to several key themes within Isaiah and the broader prophetic literature. It highlights the theme of Divine Sovereignty and Jealousy, emphasizing God's absolute claim to exclusive worship and His righteous indignation when His honor is profaned. The phrase "provoketh me to anger continually to my face" underscores the theme of Persistent Rebellion and Apostasy, revealing a people who, despite covenant obligations, repeatedly and brazenly defied their God. Furthermore, the specific acts of "sacrificing in gardens" and "burning incense upon altars of brick" exemplify the theme of Corrupted Worship and Idolatry, where genuine worship is replaced or defiled by pagan practices, leading to spiritual defilement and divine judgment. This corruption of worship is often portrayed as spiritual adultery, a betrayal of the covenant relationship.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to trouble, grieve, rage, or be indignant. It conveys a strong sense of causing deep emotional distress and wrath. Here, it is God Himself who is provoked, indicating that the people's actions were not merely an inconvenience but a profound offense that wounded His holy character and righteous nature, eliciting a just and severe response.
Derived from the word for a garden, this term refers to cultivated plots of land, often associated with fertility and life. However, in this context, "gardens" are specifically linked to illicit pagan worship sites, groves, or high places where Canaanite and other foreign deities were worshipped. These locations became symbols of spiritual defilement and syncretism, contrasting sharply with the purity required for true worship of Yahweh.
This refers to altars constructed from bricks, which were baked clay blocks. This stands in direct opposition to God's command for altars to be made of unhewn stones (Exodus 20:25) or earth (Exodus 20:24). The use of brick symbolized human ingenuity, pride, and a departure from divine instruction, often associated with the idolatrous practices of other nations (e.g., Babylon). It signifies a man-made religion, rather than one built on God's revelation.
Verse Breakdown
"A people that provoketh me to anger continually to my face;"
This clause identifies the transgressors as "a people," specifically Israel, God's covenant nation. Their actions are not isolated incidents but a consistent pattern ("continually") that directly confronts God's presence and authority ("to my face"). This emphasizes the brazen and unremitting nature of their rebellion, implying a deliberate and conscious defiance rather than accidental sin. God's anger is a righteous response to this profound and personal affront.
"that sacrificeth in gardens, and burneth incense upon altars of brick;"
This clause specifies the idolatrous practices that provoke God's anger. "Sacrificing in gardens" points to the adoption of pagan rituals in unauthorized, often defiled, locations, indicating a syncretistic blending of Yahweh worship with Canaanite fertility cults. "Burning incense upon altars of brick" further details their apostasy, highlighting their rejection of God's prescribed methods of worship (altars of unhewn stone or earth) in favor of humanly contrived or pagan-influenced structures. Both actions represent a fundamental betrayal of the covenant and a profound disrespect for God's holiness.
Literary Devices
Isaiah 65:3 employs several powerful Literary Devices to convey its message. Personification is evident in the phrase "provoketh me to anger continually to my face," attributing human emotions and proximity to God, making His indignation palpable and emphasizing the direct, personal nature of the offense. This also highlights God's omnipresence and intimate awareness of His people's actions. Parallelism is used in the description of their idolatrous acts: "that sacrificeth in gardens, and burneth incense upon altars of brick." These two clauses are syntactically parallel, reinforcing the dual nature of their corrupted worship—both in location and in method. Finally, Symbolism is rich within the verse. "Gardens" symbolize the illicit and defiled nature of their worship sites, associated with pagan fertility rites, while "altars of brick" symbolize human pride, defiance of divine command, and the adoption of foreign, idolatrous practices, contrasting with the simplicity and purity of God's prescribed altars.
Theological and Thematic Connections
Isaiah 65:3 serves as a stark reminder of the gravity of idolatry and the sanctity of true worship. It reveals God's unyielding demand for exclusive devotion and His righteous anger against those who profane His name through syncretism and disobedience. The people's persistent rebellion, manifested in their choice of pagan-associated locations and forbidden altar materials, underscores a deeper spiritual malaise: a heart turned away from the living God. This passage resonates with the broader biblical narrative of humanity's propensity to create gods in its own image or to blend divine truth with worldly practices, thereby undermining the very essence of a covenant relationship with a holy God. It highlights that true worship is not merely ritualistic but must align with God's character and commands, flowing from a heart of genuine love and obedience.
Reflection and Application
Isaiah 65:3 calls us to a profound self-examination regarding the purity and sincerity of our worship and obedience. Just as ancient Israel provoked God through their syncretistic practices, modern believers can subtly provoke Him by allowing worldly values, cultural trends, or personal preferences to dilute the purity of their devotion. This verse challenges us to consider whether our spiritual lives are truly centered on God's revealed will or if we are building "altars of brick"—man-made constructs that prioritize convenience, tradition, or self-interest over divine instruction. It reminds us that God desires not just our presence, but our authentic, undivided heart, expressed through worship that is both Spirit-led and biblically informed. Persistent, unrepentant sin, particularly in areas of worship and allegiance, grieves the Holy Spirit and jeopardizes our relationship with the Lord, necessitating a continual posture of repentance and a renewed commitment to holiness.
Questions for Reflection
FAQ
What is the significance of "gardens" and "altars of brick" in Isaiah 65:3?
The "gardens" and "altars of brick" are highly significant because they represent specific acts of rebellion and syncretism that directly violated God's commands for pure worship. "Gardens" refer to sacred groves or high places, which were common sites for pagan Canaanite worship, often involving fertility cults and immoral practices. God had explicitly commanded Israel to destroy such places and worship Him only in the manner and place He designated (e.g., Deuteronomy 12:2-4). The "altars of brick" were equally offensive. God had prescribed that His altars be made of unhewn stones or earth, symbolizing simplicity, purity, and reliance on His natural creation rather than human artifice (Exodus 20:24-25). Brick altars were characteristic of Mesopotamian idolatry, notably seen in the building of the Tower of Babel (Genesis 11:3), symbolizing human pride and a rejection of divine order. Thus, these specific choices of location and material for worship were not minor infractions but profound acts of disloyalty, demonstrating Israel's preference for pagan customs and human ingenuity over God's clear instructions, thereby provoking His righteous anger "to His face."
Christ-Centered Fulfillment
Isaiah 65:3, with its vivid portrayal of Israel's persistent rebellion and corrupted worship, finds its ultimate Christ-centered fulfillment in several profound ways. The people's inability to offer pure worship, their reliance on man-made altars and pagan practices, highlights humanity's inherent brokenness and inability to approach a holy God on its own terms. This spiritual bankruptcy underscores the necessity of a perfect mediator and a true sacrifice. Jesus Christ is the ultimate fulfillment, for He is the Lamb of God who takes away the sin of the world, offering Himself as the once-for-all sacrifice that truly appeases God's righteous anger against sin, a task no animal sacrifice or man-made altar could ever accomplish (Hebrews 10:10-14). Furthermore, Christ, as the true Temple, inaugurates a new era of worship, not confined to physical locations like gardens or altars of brick, but in "spirit and truth" (John 4:23-24). Through His death and resurrection, believers are reconciled to God, empowered by the Holy Spirit to offer spiritual sacrifices of praise and good works (1 Peter 2:5), becoming a people truly devoted to God, no longer provoking Him to anger but bringing Him glory.